Luke 23:3 - Printer Friendly

ESV: And Pilate asked him, "Are you the King of the Jews?" And he answered him, "You have said so."

NIV: So Pilate asked Jesus, "Are you the king of the Jews?" "You have said so," Jesus replied.

NASB: Now Pilate asked Him, saying, 'So You are the King of the Jews?' And He answered him and said, 'It is as you say.'

CSB: So Pilate asked him, "Are you the king of the Jews?" He answered him, "You say so."

NLT: So Pilate asked him, 'Are you the king of the Jews?' Jesus replied, 'You have said it.'

KJV: And Pilate asked him, saying, Art thou the King of the Jews And he answered him and said, Thou sayest it.

NKJV: Then Pilate asked Him, saying, “Are You the King of the Jews?” He answered him and said, “ It is as you say.”

This is the first time Pilate questions Jesus. Members of the Sanhedrin have brought Jesus to Pilate with two specific charges: First, they claim Jesus is a threat to Pilate's ability to collect taxes because He tells Jews they don't have to pay. Second, Jesus is labeled a threat to the emperor because He claims to be king (Luke 23:2).

The first charge is odd; at least once, Jesus paid the temple tax only after being challenged (Matthew 17:24–27). But He specifically told the scribes and chief priests to pay the Roman tax (Luke 20:21–25).

Jesus' accusers arrive at the charge that He claims to be king through His assertion that He is the Messiah, heir of David, promised to receive the throne and dominion over the world forever (Mark 14:61–62; 2 Samuel 7:12–16; Daniel 7:13–14). Pilate knows Jesus is not about to storm Jerusalem and try to drive out himself and his soldiers. Later, Jesus will affirm that His kingdom is not of this world—if it were, His army would not have let Him be arrested (John 18:33–37).

A few different times, Jesus responds to volatile questions with "You have said so" or "You say that I am" (Matthew 26:25, 64; Luke 22:70; John 18:37). It seems to be a general agreement but with a reluctance to affirm the specifics.

Matthew 27:13–14 and Mark 15:4–5 say that Jesus made no reply to Pilate. Isaiah 53:7 prophesies that the Suffering Servant would be silent and not open his mouth. Luke 23:3 and John 18:34–37 seem to contradict this. Jesus does speak to Pilate, but He does not offer a defense. He doesn't refute what the Sanhedrin accuses Him of; He doesn't try to get Pilate to declare Him innocent. When sent for questioning by Herod Antipas, Jesus says nothing (Luke 23:6–12).

Luke 23:1–5 records how the Jewish religious leaders take Jesus to Pilate after questioning Him for most of the night (Luke 22:54–71). The Sanhedrin tries to convince Pilate that Jesus is a threat to the empire because He claims to be king. Their accusations include half-truths and outright lies, but Pilate does not find Jesus guilty. When Pilate discovers Jesus is from Galilee, he sends Him to Herod Antipas who happens to be in town for the Passover. Matthew 27:11–14 and Mark 15:1–5 record much of the same information; John 18:28–38 includes a conversation Pilate has with Jesus.

Luke 23 records the remaining trials, death, and burial of Jesus Christ. He is examined by the Roman governor and the local appointed King, neither of whom are interested in passing a death sentence. Local religious leaders incite the crowd, pressuring the governor, Pilate, to authorize crucifixion. Jesus accepts the faith of another condemned man and dies. Joseph of Arimathea asks for Jesus body and buries it in a tomb cut from rock.

Luke 23 records Jesus' civil trials, crucifixion, and burial. The members of the Sanhedrin have put Jesus through three trials in their attempt to convince Pilate He's a threat (Luke 22:47–71). Their case is weak, but their political influence is powerful enough to force Pilate's hand. Jesus is executed. Three days after Joseph of Arimathea buries Jesus, Jesus reappears on the road to Emmaus where He explains Messianic prophecies in Jewish Scriptures. After spending time with His followers, Jesus ascends into heaven (Luke 24) and the disciples build the church (Acts).

Luke was a traveling companion of Paul (Acts 16:10) and a physician (Colossians 4:14). Unlike Matthew, Mark, and John, Luke writes his gospel as an historian, rather than as a first-hand eyewitness. His extensive writings also include the book of Acts (Acts 1:1–3). These are deliberately organized, carefully researched accounts of those events. The gospel of Luke focuses on the earthly ministry of Jesus Christ. Luke's Gentile perspective presents Christ as a Savior for all people, offering both forgiveness and direction to those who follow Him.